Instead, “[h]e throws himself on the world and lives for its redemption, possessed as he is with an unshakable sense of optimism and an unlimited faith in the powers of the soul” (IVL 116). To Radhakrishnan’s mind, religious intuition is not only an autonomous form of experience, but a form of experience which informs and validates all spheres of life and experience. He was the first Vice President and the second President of India. Radhakrishnan challenged what he saw as the divisive potential and dominating character of self-professed international organizations such as the League of Nations. One might object here that Radhakrishnan has conflated the experience itself with its subsequent interpretation and expression. This website follows the DNPA Code of Ethics, Make sure all words are spelled correctly. The growing communalism Radhakrishnan had witnessed in the 1920s was further intensified with the ideological flowering of the Hindu Mahasabha under the leadership of Bhai Parmanand and his heir V.D. Radhakrishnan’s moral heroes, having developed a “large impersonality” (IVL 116) in which the joy, freedom and bliss of a life uninhibited by the constraints of ego and individuality are realized, become “self-sacrificing” exemplars for others. But the interpretations should not be confused with the experiences themselves. But this circularity is one with which Radhakrishnan himself would likely not only acknowledge, but embrace. Radhakrishnan believes that ethical intuitions at their deepest transcend conventional and mechanically constructed ethical systems. In Radhakrishnan’s eyes, herein lies the ethical potency and creative genius of integral experience. “The insight does not arise if we are not familiar with the facts of the case…. They are held to be authoritative on the ground that they express the experiences of the experts in the field of religion” (HVL 17). At its best, intuition is an “integral experience”. To the extent that all traditions are informed by what Radhakrishnan claims to be a common ground of experience (that is, Advaita Vedanta ), each religion has value. Radhakrishnan’s understanding of scripture as the scientific records of spiritual insights holds not only for Hinduism, but for all religious creeds. Indeed Radhakrishnan informs us that “ The Gita asks us to live in the world and to save it.”. Radhakrishnan is also known as Dhanarajan Radhakrishnan. However, the artistic experience should not be confused with its expression. “The Religion of the Spirit and the World’s Need: Fragments of a Confession” in Paul A. Schilpp (ed. “What the scientist does when he discovers a new law is to give a new ordering to observed facts. All creativity and indeed all progress in the various spheres of life is the inevitable result of intuition. P Radhakrishnan is one of the most active BJP leaders in Tamil Nadu. “Intuitions,” Radhakrishnan believes, “are convictions arising out of a fullness of life in a spontaneous way, more akin to sense than to imagination or intellect and more inevitable than either” (IVL 180). Perhaps what Radhakrishnan means is that logic is the only valid means by which we are able to organize and systematize empirical facts. We may take it that great intuitions arise out of a matrix of rationality” (IVL 177). As such the effects of ethical intuitions are played out on the social stage. Sarvepalli Radhakrishnan stands alongside Nehru and Gandhi as one of the most eminent Indians of his time. Psychic intuitions are not askew with Radhakrishnan’s understanding of the intellect. “The institution of caste illustrates the spirit of comprehensive synthesis characteristic of the Hindu mind with its faith in the collaboration of races and the co-operation of cultures. They are informed by and experienced through specific cultural, historical, linguistic and religious lenses. Dated: 23rd June, 1960. And like other Vedantins before him, Radhakrishnan wrote commentaries on the Prasthanatraya (that is, main primary texts of Vedanta ): the Upanisads (1953),Brahma Sutra (1959), and the Bhagavadgita (1948). A purely mechanical account of discursive reasoning ignores the inherently creative and dynamic dimension of intuitive insight. In a sense, there is very much an art and science to ethical living. Admin Name: N Radhakrishnan Admin Organization: MS World Admin Street: Bandra west Admin City: Mumbai Admin State/Province: Maharashtra Admin Postal Code: 400050 Admin Country: IN Admin Phone: +91.11111111 Admin Phone Ext: Admin Fax: Admin Fax Ext: Admin Email: Registry Tech ID: Not Available From Registry Tech Name: N Radhakrishnan Not surprisingly, intuition finds a place in Radhakrishnan’s ethics. There is a circularity here. Intuitive experience is immediate. It was there that the young Radhakrishnan first encountered non-Hindu missionaries and 19th century Christian theology with its impulse toward personal religious experience. Radhakrishnan thus recommends that “intuitions of the human soul… should be studied by the methods which are adopted with such great success in the region of positive science” (IVL 85). “All art,” Radhakrishnan declares, “is the expression of experience in some medium” (IVL 182). A second key factor shaping Radhakrishnan’s sensibilities during this time is that it was at Madras Christian College that Radhakrishnan encountered intense religious polemic in an academic setting. In short, Radhakrishnan’s moral hero is a conduit whose “world-consciousness” delights “in furthering the plan of the cosmos” (IVL 116). ‘The state of religion in the contemporary world’ formed the subject of an illuminating talk by Dr S Radhakrishnan, given by him at the Ramakrishna Mission, New Delhi (Early 1952).. “By following his deeper nature, he may seem to be either unwise or unmoral to those of us who adopt conventional standards. Intuition entails pure comprehension, entire significance, complete validity (IVL 93). The couple went on to have six children: five daughters and a son. Email: MHawley@mtroyal.ca Their utterances are not based on transitory vision but on a continuous experience of resident life and power. Find N Radhakrishnan Latest News, Videos & Pictures on N Radhakrishnan and see latest updates, news, information from NDTV.COM. Informing Radhakrishnan’s interpretation of religious intuition is his affirmation of the identity of the self and ultimate reality. “Asceticism,” Radhakrishnan emphasizes, “is an excess indulged in by those who exaggerate the transcendent aspect of reality.” Instead, the rational mystic “does not recognize any antithesis between the secular and the sacred. It is here that we find a critical coalescence of ideas in Radhakrishnan’s thinking. Mount Royal College Such “art” is an exercise in (re)production rather than a communication of the artist’s intuitive encounter with reality. “While no tradition coincides with experience, every tradition is essentially unique and valuable. While the experience itself is ineffable, the challenge for the artist is to give the experience concrete expression. As the moral hero is “fighting for the reshaping of his own society on sounder lines [his] behavior might offend the sense of decorum of the cautious conventionalist” (IVL 197). True religion, argues Radhakrishnan, remains open to experience and encourages an experimental attitude with regard to its experiential data. Get contact Info. This distinction left its mark on Radhakrishnan’s philosophical and religious thinking and resonates throughout his writing. Radhakrishnan goes so far as to claim that intuition of this sort is the essence of religion. There is a strong polemical tenor to many of these articles. Mere intuitions are blind while intellectual work is empty. The methodical, mechanical working through of logical problems and the reworking of rational systems cannot be divorced from what Radhakrishnan might call an “intuitive hunch” that such a course of action will bear positive results; “In any concrete act of thinking the mind’s active experience is both intuitive and intellectual” (IVL 181-182). Of the cognitive forms of knowledge, Radhakrishnan suggests that sensory knowledge is in one respect closest to intuition, for it is in the act of sensing that one is in “direct contact” with the object. “His name is Shiva. Moreover, not only does integral experience find expression in these various spheres of life, but such expression, Radhakrishnan believes, quickens the intuitive and creative impulse among those it touches. Rather little detail is known of Radhakrishnan’s earliest childhood and education. Intuition is a self-revelation of the divine. Radhakrishnan Dhanarajan is a soccer player for the East Bengal F.C., United S.C., Mohun Bagan A.C., and Mohammedan S.C. (Kolkata). Communal division and power struggles on the part of Indians and a renewed conservatism in Britain crippled the London Round Table Conferences of the early 1930s, reinforcing and perpetuating an already highly fragmented and politically volatile India. A further distinction between the two may lend further insight into Radhakrishnan’s open appreciation for the poetic medium. He envisioned an India built and guided by those who were truly educated, by those who had a personal vision of and commitment to raising Indian self-consciousness. For Radhakrishnan, artistic expression is dynamic. The force of this view is underscored by Radhakrishnan’s willing acceptance of the interchangeability of the terms “intuition” and “religious experience”. Radhakrishnan not only claimed to find support for his views in the Upaniṣads, but believed that, correctly understood, the ancient sages expounded his interpretation of religious intuition. They are not the products of diseased minds or inspiration from the gods, but powers which the human mind can exhibit under carefully ascertained conditions” (IP1 28). As the ultimate realization, religious intuition must not only account for and bring together all other forms of experience, but must overcome the distinctions between them. Hogg was a Scottish Presbyterian missionary who was educated in the theology of Albrecht Ritschl and studied under the philosopher Andrew Seth Pringle-Pattison. It follows here that religious experiences are, for Radhakrishnan, context relative and therefore imperfect. ), “Presidential Address” in H.D. Radhakrishnan associates a vast constellation of terms with intuition. For Radhakrishnan, this ethically integrated mode of being presents a positive challenge to moral dogmatism. However, the isolation Radhakrishnan experienced during his early years in Calcutta allowed him to work on his two volume Indian Philosophy, the first of which he began while in Mysore and published in 1923 and the second followed four years later. In his mind, he had identified the “religious” problem, reviewed the alternatives, and posited a solution. For the value of religious “facts” can only be assessed “from their adequacy to experience” (IVL 90). Artistic intuition mitigates and subdues rational reflection. “The art of discovery is confused with the logic of proof and an artificial simplification of the deeper movements of thought results. Former ISRO chairman K Radhakrishnan has said India is the "role model" in the world in harnessing space research and … “Technique without inspiration,” Radhakrishnan declares, “is barren. Conversely, the Upaniṣads are authoritative because they are the records of monistic experiences. For Radhakrishnan, true art is an expression of the whole personality, seized as it was with the creative impulse of the universe. Dr.N.Radhakrishnan. Conversely, Radhakrishnan offers a positive argument for the place of intuition in discursive reasoning. We forget that we invent by intuition though we prove by logic” (IVL 177). Because of this, Radhakrishnan has been held up in academic circles as a representative of Hinduism to the West. J. Rather, there is an emotional vibrancy: “The experience is recollected not in tranquility… but in excitement” (IVL 187). Specifically, Radhakrishnan encountered the writings of Swami Vivekananda and V.D. It is sufficient and complete. Hinduism more than any other religion exemplifies this scientific attitude. The great tragedy of World War II that occurred just a half century ago is being forgotten. So, “just as there can be no geometry without the perception of space, even so there cannot be philosophy of religion without the facts of religion” (IVL 84). His experiences at Tirupati brought him into contact with Lutheran Christian missionaries whose theological emphasis on personal religious experience may have suggested to him a common ground between Christianity and his own religious heritage. In fact, they are evidence of the remarkable heights to which the undeveloped, limited intellect is capable. His lengthy writing career and his many published works have been influential in shaping the West’s understanding of Hinduism, India, and the East. They are the pioneer researchers in the realm of the spirit who saw more in the world than their followers. For Radhakrishnan, psychic intuitions are suprasensory: “We can see objects without the medium of the senses and discern relations spontaneously without building them up laboriously. However vital and significant these sides of life may be, they are but partial and fragmented constituents of a greater whole, a whole which is experienced in its fullness and immediacy in religious intuition. This section deals with Radhakrishnan’s understanding of intuition and his interpretations of experience. “Poetry,” he believes, “is the language of the soul, while prose is the language of science. Radhakrishnan’s polemical sensibilities during these years were heightened in no small part by the political turmoil both on the Indian as well as on the world stage. See all the books written by the author - both Malayalam novels and English works. Radhakrishnan seems to be suggesting that the direct proximity to an external object one encounters in sense perception is compromised when the perception is interpreted and subsequently incorporated into a more systematic, though presumably higher, form of knowledge through discursive reasoning. 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